Advances in Social Science, Education and Humanities Research, volume 676

International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022)

The Concept of Ummatan Wasatan in The Qur'an

(A Comparative Study of Tafsir Fii Zhilaalil Qur'an by
Sayyid Qutb and Tafsir Al-Munir By Wahbah Zuhayli)
Mukhlish Abdul Rosyid1,* Zulfa Mumtaza1,* Ahmad Nurrohim1.* Yeti Dahliana1
1
Al Qur’an and Tafsir Study Program, Universitas Muhammadiyah Surakarta
*
Corresponding author. Email : g100180024@student.ums.ac.id, g100170011@student.ums.ac.id,
ahmad.nurrohim@ums.ac.id., yd669@ums.ac.id,

ABSTRACT
This research discusses the concept of Ummatan Wasaṭan in the Qur’an through a comparison of Sayyid Qutb's
interpretation in Tafsir Fī Ẓilālil Qur’an and Wahbah Zuhayli's interpretation in Tafsir Al-Munir, with the aim of
examining the meaning of Ummatan Wasaṭan in both interpretations. The researchers describe and analyze the
meaning of Ummatan Wasaṭan according to contemporary commentators, particularly Sayyid Qutb and Wahbah
Zuhayli. This research is a literature review that uses a comparative method by comparing the similarities and
differences in the interpretations of Sayyid Qutb and Wahbah Zuhayli. The object of this research is the interpretation
of the meaning of Ummatan Wasaṭan in the Qur'an. In general, the presentation of Sayyid Qutb's interpretation in the
Tafsir Fī Ẓilālil Qur’an uses the tahlili method with a bi al-iqtiran interpretation approach and is characterized by adab
al-ijtima'i,while the presentation of Wahbah Zuhayli's interpretation in Tafsir Al-Munir employs the tahlili and
maudhu'i methods with the interpretation approach of bi al-iqtiran and al-ijima'i adab pattern with fiqhi nuances.
Sayyid Qitb interprets Ummatan Wasaṭan not only as the chosen people, but also as Muslims who are just, balanced,
and will be witnesses of all mankind. Wahbah Zuhayli interprets Ummatan Wasaṭan as Muslims who are chosen as
people who are in a middle position, fair in handling things, and thus become the best people.

Keywords: Ummatan Wasaṭan, Tafsir Fī Ẓilālil Qur’an, Tafsir Al-Munir

1. INTRODUCTION Tahrir Indonesia (HTI), and the Islamic State of

Today’s Muslims are dealing with internal
conflict. For example, problems related to
comprehension of Islamic teachings. Various
interpretations emerge, leading to a loss of muruah of
Islam, which is full of love, giving rise to the
assumption that Islam teaches terrorism, radicalism,
intolerance, and even liberalism [1]. Radicalism is
characterized by an extreme and strict understanding
of various Islamic laws, as well as attempts to impose
their understanding on society, including the use of
violence. In Indonesia, radical Islamic groups or
movements include the Islamic Defenders Front (FPI),
the Indonesian Mujahidin Council (MMI), Hizbut
Indonesia (NII) [2].
Extreme and non-middle-ground attitudes will
only lead to conflicts between religious communities
and, in the worst-case scenario, internal religious
community conflicts. These incidents have occurred
throughout the history of Muslims, resulting in
hostility and even wars between fellow Muslims [3]
The Liberalism group can be identified by its
extreme lax attitude toward the application of religious
rules, which tends to maintain behavior and
understanding that is in contrast to Islamic teaching
and tradition [4]. Liberal Islamists continue to believe
that Islam is the true religion. On the other hand, they

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 Advances in Social Science, Education and Humanities Research, volume 676
accept that religions other than Islam are also true. If
each religious believer preaches that religion and God
alone are true, this is only a relative assumption based
on the context and religion of each individual.
However, when viewed in the context of all religious
teachings, every religion has the concept of divinity,
which also teaches goodness [5].
The points described above may have a
negative impact on Muslim unity. It will also result in
the formation of Islamic radical organizations. Some
people believe that the emergence of the diversity of
terms in the name of Islam is the result of the efforts
of orientalists who assisted their study of Islam. Some
even argue that this is done to divide the unity of the
Muslim community [6].
As a result, the study of the ummatan wasatan
is deemed relevant, given that as the modern era
progresses, many religious views emerge in society,
leading to extreme attitudes, either toward
fundamentalism or liberalism. Therefore, this research
provides a significant understanding of how Islam can
provide a sense of security, compassion, and tolerance
among others, both within and outside of belief [7].
The title of this article is "The Concept of
Ummatan Wasatan in the Qur'an." This research is
a comparison of Tafsir Fi Zhilaalil Qur'an by Sayyid
Qutb and Tafsir Al-Munir by Wahbah Zuhayli. These
two monumental contemporary tafsir (interpretations)
are very interesting to study as comparison materials
because their quality as well as the authors' scientific
capacity have been acknowledged by scholars.
2. METHOD
The data used in this study were qualitative,
namely research data that emphasize searching and
reviewing the literature on various books, journals,
and existing works, particularly those related to the
ummatan wasatan. The data generated were the
answer to the problem formulation. This is library
research [8], namely research that seeks to obtain and
process library data to obtain answers to the main
problems. The data sources used as references in this
research consisted of both primary and secondary data
sources. The primary data sources were the book of
Tafsir Fii Zhilaalil Qur'an by Sayyid Qutb and the
book of Tafsir Al-Munir by Wahbah Zuhaili.
Secondary data sources included library reference
materials that support this research and books that
supplement the primary data above, such as Nuim
Hidayat's book "Sayyid Qutb Biografi dan Kejernihan
Pemikirannya," Nasrudin Baidan's book "Metodologi
Penafsiran Al-Qur'an," and a journal by Muhammad
Hilmy entitled "Quo-Vadis Islam Moderat Indonesia,"
as well as various other references, books, and
journals.
3. RESULTS AND DISCUSSION
3.1 Definition of Ummatan Wasatan
The word ummatan (‫ )أمة‬is etymologically
interpreted as the ummah, people, or nation in the Al
Munawwir dictionary [9]. Similarly, Mahmud Yunus
interprets it as the ummah or the people [10]. In the
Qur'an, the word ummatun (‫ )أمة‬is repeated 51 times in
the singular (mufrad) and 13 times in the plural
(plural) umamun (‫[ ) أمم‬11]. However, of the many
phrases of the ummah found in the Qur'an, only one
phrase is based on the word wasathan, and that is
found in Q.S Al Baqarah verse 134 [12].
In terms of terminology, the word ummah has
a profound meaning and a distinct concept that has no
exact equivalent in Western languages. In general, the
word ummah is understood in everyday Indonesian as
an expression containing the meaning of the nation,
the people, religious adherents, the general public, or
mankind [13]. In Islamic literature, terms that are
nearly equivalent to the word ummah as a community
include Qabilah, which means a group of human
individuals who choose the same goal, or Qibla.
Qaum, this group life is based on supporting
individuals through association and working together
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to complete a task. Sha'b, which means that every
human child in this world is divided into several
groups. Tabaqah is a group of people whose lives are
almost identical; they form strata (layers or classes),
then occupy life, position, work, and social indicators
that are similar, if not identical, which is known as a
social class in foreign terms. Mujtama or jami'ah
refers to a group of people or a society in a
certain location (social). Thaifah is a human
association that surrounds a particular process or zone;
it can also be interpreted as a group of humans who
live in a specific area and move around (nomadic)
[14].
The word wasatan is then interpreted as “the
middle one” in al Munawwir's dictionary [15],
whereas it is defined as “the middle” in other
dictionaries. [16] Thus, one of the derivatives of the
word is wasith which means the middle or
intermediary. In Arabic, the term al-wasath is an isim
that can be used for muzakkar, muannats, mufrad and
jama’[17]. Wasathiyah serves several conceptual
purposes, including being simple, moderate, balanced,
fair, and not excessive. In Arabic, it is known as
i'tidal, which means neither too tight nor too loose
[18].
Ahmad Omar Hashem defines wasathiyah as
anything in the middle, so that nothing is superfluous
or excessive. According to al-Qaradawi, wasathiyah
necessitates reasonable rights, namely providing
proper rights while remaining within the bounds of
Islamic law [19]. From an Islamic standpoint,
washatihiyyah has several etymological and
terminological meanings in the Qur'an. Washathiyyah
has a wide range of etymological meanings, including
leaders and role models. It is because both are role
models, perspectives, and expectations of community
members in life [20].
When the two words are combined to form
ummatan wasatan, it means to be a balanced, middle,
or best ummah (people).
3.2 Biography of Sayyid Qutb
Sayyid Qutb was born in the village of Musha
(some mention the village of Qaha) [21], Asyut
Province, 235 miles south of Cairo, on the west bank
of the Nile, on October 9, 1906 [22]. His full name is
Ibrahim Husain Shadhili, and he was the third child of
five siblings, two boys and three girls born to Al-Haj
Qutb bin Ibrahim and Sayyidah Nafash [23]. His
father was a middle-class farmer and a member of a
nationalist party, while his mother was a religious
Muslim woman who was concerned about her
children's education, particularly by instilling a strong
sense of religion and a love of science. She expected
that all of his children would be able to memorize the
Quran [24]. Sayyid Qutb, a well-known mujahid and
seeker of Islamic knowledge, was born in the
twentieth century. Despite his controversies, he was an
impactful figure. His critical thinking was also sharp,
as evidenced by a number of works that have served
as references in various Islamic movements [25]. In
addition, he was a literary critic, novelist, poet,
Egyptian Islamic thinker, and the most famous
Egyptian Islamic activist of the twentieth century,
surpassing the popularity of Hasan al Banna, the
founder of the Muslim Brotherhood (Ikwanul
Muslimin) [26].
His father immediately took over his education
as a child. He started elementary school in his village
when he was six years old, and because of his sharp
mind, he completed his elementary education in just
four years. He began memorizing the Qur'an at the age
of 10. He continued his education at the Tsanawiyah
level in Cairo when he was 13 years old, and then at
Daar Al Ulum. After graduating from Daar Al Ulum
he was appointed Inspector of the Ministry of
Education [27].
Sayyid Qutb had the opportunity to
continue his education in the United States during his
tenure. He finished two and a half years of study at
two universities at the same time, Wilson's Teacher
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College in Washington and Stanford University in
California. While in America, he took the opportunity
to visit several cities and countries in Europe,
including England, Switzerland, and Italy [28].
Sayyid Qutb discovered during his journey that, while
Western countries were very advanced in modern
technology and science, Western civilization was
fragile due to a lack of spiritual values. The problem
in social society was that it raised the concept of
materialism, making it difficult to understand divinity
[29]. Upon his return to Egypt, Sayyid Qutb began
actively writing about Islamic topics. He believed that
Islam is capable of rescuing people from the
unsatisfactory concept of materialism. Sayyid Qutb's
sincerity in writing about Islamic treasures prompted
him to resign from his job [30].
He soon joined the Muslim Brotherhood, and
in 1955, President Nasser imprisoned him for 15 years
on charges of conspiring to overthrow the
government. However, he was released in 1964 at the
request of Iraqi President Abdul Salam Arif, who was
visiting Egypt at the time. One year after his release,
he was detained again along with his three siblings
Muhammad Qutb, Hamidanh, and Aminah. Again, the
Muslim Brotherhood was accused of attempting to
overthrow the government. Then, on August 29, 1966,
Sayyid Qutb and his two siblings served the death
penalty, and the Egyptian government ignored the
protests from the international amnesty organization
that deemed the trial process of Sayyid Qutb contrary
to justice [31].
3.3 Profile of Tafsir Fii Zilaali al Qur’an
Tafsir Fii Zilaali al Qur'an is also known as
"tafsir of movement," as it interprets verses in a prose
style. The name of this interpretation originated from
the cruel and inhuman torture he endured at the hands
of his oppressor at the time. This caused him to rely
on Allah and appreciate the Qur'an, and he lived his
life under the auspices of the Qur'an with all of his
soul and feelings. In his interpretation, he used the
tahlili method, specifically the tartibul mushaf from
Al Fatihah to An Naas. The primary source of this
interpretation is the Qur'an, so it is known as the
interpretation of the Qur'an bi Al Qur'an [32]. The
style of his interpretation is adabi Ijtima'i. The
interpretation approach used is the tashwir (depiction)
approach, which is to display the message of the
Qur'an as an image that is present, alive, and concrete
[33].
3.4 Biography of Wahbah Zuhayli
Prof. Dr. Wahbah Zuhayli was a world-
renowned modern fiqh cleric and also a professor in
the Islamic field from Syria. He was born in the
village of Dir 'Atiyah, Qalmun region, Damascus,
Syria on March 6, 1932 AD / 1351 H with the birth
name Ibn Mustafa al-Zukhaili [34]. His parents are
Mustafa al-Zukhaili and Fatimah ibn Mustafā Sa'adah.
His father was a farmer as well as a hafiz who was
known as a religious figure and his mother was well-
known for adhering to Islamic teachings.
He studied the fundamentals of Islam under the
guidance of his father, and he completed his
ibtidayyah education in his village. Then, in 1952, he
received a bachelor's degree from the Faculty of
Sharia of Damascus University, as well as an Islamic
education from Al Azhar University in 1956. Then, in
1959, he received a master's degree from Cairo
University, and in 1963, he obtained a doctorate in
Sharia from Al Azhar University. In 1963, he began
working as a lecturer at his alma mater, the Faculty of
Sharia, Damaskus University. His position rose to the
point where he was appointed as a professor of Islamic
law at one of Syria's universities [35].
Wahbah Zuhaily is a well-known expert in
Fiqh and Tafsir, and he was a key figure in the
twentieth century. He grew up in the Hanafi school's
circle of scholars. Even though he was of the Hanafi
school, he did not prioritize the schools he adhered to
when describing his da'wah; instead, he remained
neutral and proportional, and he always respected the
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viewpoints of other schools of thought. This is evident
from his interpretation of fiqh-related verses [36].
Throughout its development, he emerged as one of the
comparative madhhab experts
Madzahib). Al-Fiqh Al Islami wa Adilatuhu, one of his
works, is currently one of the most popular works of
comparative fiqh. He died on Friday night, August 8,
2015, at the age of 83 [37].
3.5 Profile of Tafsir Al-Munir
Wahbah Zuhayli's most famous work in the
field of tafsir (interpretation) is Tafsir Al-Munir, but
he also wrote two other books of interpretation, Tafsir
Al Wajiz, and Tafsir Al Wasith. The inspiration for
Tafsir Al Munir came from Wahbah Zuhaily's
dedication to science, particularly Islamic science, to
connect Muslims with the Qur'an through a logical
and close relationship. Furthermore, because the
methodology used in the existing interpretation was
too long and verbose, there was public saturation in
reading the book of interpretation. As a result, he
Theme
Approach
Method
Style
3.5 Results and Discussion
3.5.1 Sayyid Qutb’s Interpretation
Muslims, as ummatan wasatan, are just,
balanced, and the best ummah (people). As Allah has
explained in Surah al-Baqarah verse 143:
َ‫ك َج ع َ لْ ن َا ك ُ ْم أ ُ َّم ة ً َو سَ ط ً ا لِ ت َك ُ و ن ُ وا ش ُ هَ د َ ا ء‬ َ ِ ‫َو كَ ذَٰ َ ل‬
‫اس َو ي َ ك ُ و َن ال َّر س ُ و ُل ع َ ل َ يْ ك ُ ْم ش َ ِه ي د ًا‬
attempted to present an interpretation using a simple,
comprehensive method that focused on the purpose of
the Qur'an's revelation [38].
(Muqoronat al When interpreting Qur'anic verses, Wahbah
Zuhaily employed the tahlili method in this book. In
some places, however, he used the thematic
interpretation method (maudhu’i) [39]. The tahlili
method, on the other hand, is more prevalent because
the majority of interpretations are carried out in detail
and at length [40]. Influenced by his scientific
background, namely Islamic law and legal philosophy,
in the discussion of the meaning of the verses of the
Qur'an, he appears to have a strong fiqhi style. In
addition to fiqhi, this interpretation is also rich in
literary, cultural, and social nuances (Adabi Ijtima'i).
Then, in this interpretation, the approaches used are
both bi al Ma'tsur and bi Ar Ra'yi [41]. This is evident
when al-Zuhaili attempted to express himself by
commenting on the narrations he described and
exploring the laws contained in them [42].
Table 1. System of Writing
Sayyid Qutb Wahbah Zuhayli
Bi Al Ma’tsur and Bi
Tashwir
Ar Ra’yi
Tahlili Tahlili and Maudhui
Fiqhi and adab al-
Adab al-ijtima’i
ijtima’i
“And thus we have made you a just community that
you will be witnesses over the people and the
Messenger will be a witness over you”.
At the beginning of the discussion of ummatan
wasatan in Tafsir Fī ilālil Qur'an, the interpretation of
Sayyid Qutb is not much different from that of other
scholars. Sayyid Qutb explained that ummatan
wasaṭan does not only refer to the chosen people but
ِ َّ ‫عَ ل َ ى ال ن‬ also to people who are balanced, just, and are
ۗ witnesses over all humans. Thus, Muslims are an
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enforcer of justice and balance between humans. And
it can be seen in his basic ideas, which can
influence various points of view, traditions, symbols,
and values. The next interpretation is that Muslims are
human witnesses because they are people who uphold
just laws among themselves. They are witnesses over
other humans while Prophet Muhammad is a witness
to Muslims, determining various considerations and
values, as well as defining the law on their various
practices and traditions, considering all that comes
from them, and delivering a final word on all of them.
As a result, restrictions are imposed on the nature and
responsibilities of these Muslims for them to feel and
recognize their greatness. As a result, they receive
genuine respect and the happiness they deserve.
According to Sayyid Qutb, Muslims will be the
ones who maintain human balance and justice, and
Muslims will eventually become witnesses for others.
It means that ummatan wasatan is a person who can
position himself fairly and without partiality toward
one side. He must be able to think objectively when
reviewing and making decisions about a problem. This
indicates that a balanced and just human does not take
sides. As a result, the attitude that emerges will serve
as proof for himself. Character is a way of behaving
and thinking that is unique to each individual, which
can be seen in the way a person conveys something,
his various ideas, and how he socializes with his
community, which can then reflect the individual's
actual characteristics [43].
They are ummatan wasaṭan, or middle
people, with all the good meanings of wasath derived
from the word wisaathah, which means major and
good, or from the word wasath which means balanced
and fair, or from the word wasath which has a sensory
material meaning.
Sayyid Qutb said the following
characteristics are reflected in Muslims as the
implementation of the meaning of ummatan wasatan:
First, ummatan wasatan is interpreted from a
tashawwur perspective (beliefs, perceptions, thoughts,
and views). Muslims are not only people who drift and
struggle with spirituality, nor are they only
materialists. Muslims, on the other hand, are people
who, in order to fulfill their instincts, are balanced and
conform to physical fulfillment. This is not like the
pre-Islamic peoples, in which Jews were only
concerned with material and wealth issues and only
met their physical needs. It is also different from
Christians, who were only concerned with spiritual
issues and abandoned the world and everything in it,
and put aside the desire for physical pleasures [44].
Muslims will be able to improve their quality of life
with this balance. At the same time, they can maintain
and develop that life, carry out all activities in the
spiritual world in a non-excessive manner, and
become a balanced and simple person.
Second, ummatan wasaṭan is interpreted in
terms of feelings and thoughts. Muslims are not
people who are stuck in their ways or cling to what
they know. They are not the people who avoid
scientific experiments and other forms of knowledge.
They are also not easily influenced and do not blindly
follow the opinions of others (taqlid). Muslims, on the
other hand, are people who adhere to principles,
manhaj, and a way of life. Then they pay attention,
observe, and investigate the understanding that results
from their experiments and thoughts. Their motto
is "wisdom (knowledge) belongs to the believer;
therefore, wherever he finds it, he has the right to take
it ".
Third, ummatan wasatan is interpreted in
terms of life's rules and harmony. Muslims should not
only be concerned with matters of conscience and
feelings, and they should also not only engage in
issues related to rules and manners. Muslims should
elevate the human conscience through Allah's rules, as
well as through teaching and guidance. They should
also ensure the rule of law in the community by
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enacting a comprehensive rule. Islam does not want a
social order to be determined solely by the ruler, nor
does it want revelation to directly carry it out. The
social rules, on the other hand, are a blending of the
two, consisting of rules derived from revelation and
enforced by authorities.
Fourth, ummatan wasatan is interpreted in
terms of bonds and relationships. Islam forbids
humans from letting go and exceeding the limits of the
individual, and it does not abolish the individual's role
in society or the state. Islam expressly prohibits
humans from being greedy in social situations.
However, Islam allows for the freedom of all that is
good. For instance, the liberty that leads to growth and
progress. As a result, it will foster a mutually
beneficial relationship between individuals and society
or the state and can elicit feelings of pleasure in
individuals to perform community service.
Table 2. Sayyid Qutb’s Interpretation
Fifth, ummatan wasatan is interpreted in terms
of place, which is a location on the earth's surface
where Muslims can be found in all directions, whether
west, south, east or north. Muslims become witnesses
to other humans as a result of this placement.
Sixth, ummatan wasatan is interpreted as the
time, period at which a person leaves childhood and
enters adulthood. He is adamantly opposed to all
forms of superstition that still exist as a result of
ignorance and childishness in the past, and he restrains
the development of thoughts controlled by the lusts of
Satan. He also seeks various guidance from the
Prophet, which is God's message related to spirituality,
through various sources, and dynamically uses his
mind and thoughts, directing them to the path of
goodness and avoiding the wrong path.

Theme Sayyid Qutb

Definition Muslims are people of the middle and just, as well as a

witness over all human beings. Ummatan wasatan is a
human being who can take a neutral stance without
siding with one particular party.
Criteria 1. Balanced in thoughts and feelings
2. Balanced in rules and compatibility in life
3. Balanced in the relationship.
4. Balanced in place
5. Balanced in time.
Function Muslims are the middle ummah, and they will bear
witness to humans because they are the holders of just
law among them. When they are witnesses to other
humans, Muslims look to the Prophet to determine the
rules and values. They make the rules governing their
practices and traditions and pass judgment on them. As a
result, the nature and duties of these Muslims are
limited, so that they can recognize and appreciate its
greatness. They will receive true respect and the
happiness they deserve in this way.

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3.5.2 Wahbah Zuhayli’s Interpretation
Allah has determined that Muslims are superior
and just people. They are the best of the ummah, and
they take a wasath (balanced or moderate) stance on
every issue, never crossing boundaries or ignoring
issues concerning religion or the world. They do not
have an excessive religious attitude, but they are also
not careless in carrying out all of their obligations. As
a result, they are neither materialists like Jews and
polytheists nor spiritualists like Christians. They
combine two types of rights: spiritual rights and
bodily rights. They are not ignorant of any aspect, and
this attitude is consistent with human nature, as
humans are made up of both physical and spiritual
components.
Wasathiyyah has several goals and outcomes,
one of which is for Muslims to be witnesses to
previous people on the Day of Judgment. They will
testify to the people that the word of God has arrived
through the intercession of the Prophet. However, the
materialistic group abandoned Allah's rights and
became preoccupied with worldly matters, whereas
the spiritualists forbade themselves from enjoying
material things, even lawful ones. As a result, these
people become trapped in forbidden problems and
deviate from a balanced or middle path, ignoring a
variety of physical needs.
Allah strengthens this through the Prophet
Muhammad's confession to his people that he has
carried out da'wah, explained Allah's shari'a to them in
a mu'tadil (balanced or moderate) method, and that he
is a just leader, a good role model, and the most
appropriate reference regarding wasathiyyah so that
Table 3. Wahbah Zuhayli’s Interpretation
Theme
they do not deviate from this moderate attitude. This
ummah will receive hujjah from their Prophet through
righteous religion, which he demonstrates through
commendable behavior, which is always associated
with him. So, whoever deviates from the wasathiyyah,
the Messenger of Allah will testify if the individual
does not belong to the people described by Allah in
his word.
Then, it indicates that the individual deviates
from the straight path. This entails recalling the
testimony that Rasulullah can be compared to a guard
against deviation as well as a controller, ensuring that
every individual remains steadfast on the right and just
path.
The two types of testimonies (testimony of the
people in the past and testimony of the Prophet to his
people) are analogous to the controller and supervisor
of the individual giving his testimony. One narration
mentions shilah syahaadah in the first order (in His
word, syuhadaa'a 'alan naasi), while the other
mentions it in the second order (in the sentence
'alaykum syahiidan). The first order seeks to reveal
their testimonies to various previous people, while the
second ascertains their specificity by requiring
Rasulullah to act as a witness for them.
In short, the testimony to the previous believers
is due to the wasathiyyah nature of Islam, this is
reinforced by the testimony of the Prophet who
reveals the justice and goodness of his people.
Wahbah Zuhayli

Definition The people of ummatan wasatan are the best and

most just. They are the best ummah, and they are
wasath (moderate or balanced) in all matters,
neither overstepping nor slacking in matters of this

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world and the hereafter

Criteria 1. Just
2. Balanced
3. The best ummah
4. Steadfast in the truth
5. No tafrith or ifrath.

Function Shilah syahaadah is mentioned in the first order

(in His word, syuhadaa'a 'alan naasi), while other
mentions it in the second order (in the sentence
'alaykum syahiidan). The first order seeks to
reveal their testimonies to various previous
people, while the second ascertains their
specificity by requiring Rasulullah to act as a
witness for them.
c. There is no ifrath or having an excessive attitude
in carrying out religion.
3.5.3 Criteria for Ummatan Wasaṭan as
d. Not having tafrith or an attitude that undervalues
Mentioned by Sayyid Qutb in Tafsir Fī
and takes it easy on religious matters, causing a
Ẓilālil Qur’an and Wahbah Zuhayli in sense of laziness in doing charity and worship.
Tafsir Al-Munir e. I’tidal or straight and firm.
The following criteria emerged from a f. Tasamuh or tolerance.
comparison of Sayyid Qutb's and Wahbah Zuhayli's g. Syura or deliberation.
interpretations of ummatan wasatan: h. Tathowwur wa Ibtikaar or dynamic and
a. Tawazun or a balance in thoughts and feelings. innovative.
b. Tawassuth or middle ummah. i. Tahaadhur or civilized.
Table 4. Similarities and Differences in the Interpretation

No Similarities
Both Sayyid Qutb and Wahbah Zuhayli
interpret ummatan wasatan as Muslims
who are in the middle, who are balanced,
fair in all situations, and proportional
1.
Sayyid Qutb and Wahbah Zuhayli regard
ummatan wasatan as an ummah who will
be witnesses over other humans on Earth
2.
No Differences
Sayyid Qutb divides ummatan
wasatan into multiple
dimensions, including place,
time, feelings, and so on. On the
other hand, Wahbah Zuhayli
does not divide it into several
1. dimensions.
Sayyid Qutb uses tahlili method
in Tafsir Fī ilālil Qur'an , while
Wahbah Zuhayli in Tafsir Al-
2. Munir uses both tahlili and

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maudhu'i methods, although the

tahlili method is more dominant.
Sayyid Qutb utilizes the adab al-
ijtima'i interpretation style,
whereas Wahbah Zuhayli
implements both the adab al-
ijtima'i and fiqhi interpretation
3. styles.
Sayyid Qutb employs the
Tashwir (Depiction) method,
whereas Wahbah Zuhayli uses
the al-iqtiran method (a
combination of the bi Al Ma'tsur
4 and bi al Ra'yi approaches)

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4. CONCLUSION AND SUGGESTION  Sayyid Qutb utilizes the adab al-ijtima'i

interpretation style, whereas Wahbah Zuhayli
Conclusion
implements both the adab al-ijtima'i and fiqhi
The followings are some conclusions based on
interpretation styles.
the research results and discussion that have been
presented:  In comparison to Sayyid Qutb, Wahbah Zuhayli is
lack explanation in criticizing the ummatan
Ummatan wasatan refers to Muslims who are
wasatan dimension. Sayyid Qutb is very detailed
in the middle, balanced, fair in all cases, and
in interpreting ummatan wasatan from the
proportional. They are the prophet Muhammad's
definition, the function, to the dimensions of
followers who are always wasath (balanced) in all
ummatan wasatan. Meanwhile, Wahbah Zuhayli
things, do not overstep their bounds, and are not
only provides a broad overview of the definition
careless in matters of religion and the world. Muslims
and function of ummatan wasatan.
will be the enforcers of justice and witnesses to all
humanity. Suggestion

The similarities of the interpretation The researchers recognize that this research is still far
methodology of Sayyid Qutb and Wahbah Zuhayli from perfect, as there are numerous inaccuracies. This
are: deficiency may be due to the lack of references and
literature that the researchers used in this research.
 Both Sayyid Qutb and Wahbah Zuhayli interpret
Future researchers need to conduct additional research
ummatan wasatan as Muslims who are in the
to fill in the gaps, allowing the meaning of ummatan
middle position, who are balanced, fair in all
wasatan to be seen clearly and comprehensively.
situations, and proportional.
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